1900 to present
The Canoncito Band of Navajos Council (CBN Council) meets occasionally to discuss matters concerning issues and happenings at Canoncito. That is about all they do. None of their resolutions or directives are obeyed. Yet it is the governing body, especially of the past.
Some old records contain information about the CBN Council (formerly Twelve Member Council) when it was formed and the members took an Oath of Office in the presence of the Bureau of Indian Affairs over sixty years ago. When the BIA helps administer the Oath of Office, it is a good indication that the group they are helping is recognized as a separate tribe.
The ancesters of the Canoncito Band of Navajo Indians (CBN) are recorded occupying this area for many generations.
At the turn of the century, the US government kept census records of Indian tribes and pueblos in New Mexico. In the Albuquerque area, the pueblos and Canoncito Navajos were known to the BIA as “bands”. In 1904, for example, there were the “Laguna Band, Paguate Band, Encinal Band, Casa Blanca Band, Mesita Band…, Isleta Band”. In 1905, the “Platero Band of Navajo at Canon Cito” is listed. The following year in 1906, they were listed as, “the Platero Band of Navajo Indians”.
In 1907, the BIA began to call these people the “Canon Cito Band”, “Canon Cito Navajos” in 1910 and eventually, the “Canon Cito Band of Navajo Indians” in 1911. From about that time, the federal government began to call them the Canoncito Band of Navajo Indians.
In early times, the place was called “Platero, New Mexico”. In a 1936 map of New Mexico, Platero is clearly marked. That site is now an old ruin in the northwest part of present day Canoncito. The old ruin is also the site of the 40 acre reservation set aside by the US Congress in 1924. Later in August 13, 1949, additional land was added to make up the present size of the Canoncito Band lands.
At different times, the Band has submitted applications to the Office of Federal Acknowledgement (formerly the Branch of Acknowledgement and Research (BAR)) in the Washington Headquarters of the BIA. The last word received from the OFA was in August 1999 when Canoncito was informed that only two of the seven requirements for acknowledgement was remaining to be completed. When all documents are completed and filed, the OFA will give final review review and determination as to whether the Canoncito Band of Navajo Indians will be recognized as a separate tribe. A separate status is the desire of every nonfederally recognized group of Indians in America. With recognition comes all the direct services from the BIA and the federal government to the Band. Without recognition, the people have to continue to look to the Navajo Nation for handouts.
Suppose the CBN becomes a separte tribe. What can happen is self sufficiency and self governance. The CBN will have its own police force, welfare office, education office, tribal scholarship, census office, college, etc. Money for all of these will be made available by Congress each year and will be given directly to the CBN. This is what drives the acknowledgement process for many.
The two remaining requirements are the enrollment or census roll of the CBN and the traditional government structure. Those two have to be submitted. After notification in August, 1999, nothing has been done to meet the requirements, except what little the Twelve Member Council is trying to do.
While the work on acknowledgement is sort of going forward, the Twelve Member Council continue to straggle to stay alive. No body wants to recognize them as the governing body. The membership of the Council is not getting any younger. Most of the members are getting to be super senior citizens.
Before 1998, there were two groups of Twelve Member Council. One was the traditional group and the other had been formed by the Chapter officers in the early 1980’s. Some members were in both groups.
In a Special Meeting of the Canoncito Band in February, 1998, the people voted to combine the groups. The combined Twelve Member Council had 13 members. They were instructed by the people to meet and eliminate one out of their group. They were also instructed to serve up to February 4, 2002.
The newly constituted, combined members of the Twelve Member Council were: Burton Platero, Minnie Secatero, Delia Secatero, John Chavez, Arthur Platero, Lorenzo Platero, Ann Hemstreet, Dean Sandoval, Lupe Piaso, Mary Platero, Clarita Tolth, Joe Sandoval, and Winifred Williams.
The Council met many times but they lacked a quorum. They finally had a quorum at their April 9, 2000, meeting where they decided to have everyone on the Council to decide to serve or vacate their positions. Those Council members who decided to continue on were: Burton Platero, Joe Sandoval, Delia Secatero, Minnie Secatero, Ann Hemstreet, Lupe Piaso, and Daniel Piaso. Later, Daniel Piaso was disqualified because he had been an alternate. The other members were notified by letter and given ten days to respond. None responded. A second letter was sent to them informing them that they have been officially removed. John Chavez appealed the decision to the Council and he was re-stated. His notification letter was not received.
There are seven active members on the Council and five vacant seats as of this issue. The Council had set August 13, 2000, as the date to begin filling the vacancies but that has not happened. Before filling the positions, they are debating the qualifications, procedures, and policies. They hope to have the full Council back in order soon.
In 1940, the Constitution for the “Canoncito Navajo Indians” was ratified by the Band members. The Constitution was sent to the BIA Headquarters in Chicago by Albuquerque BIA Superintentant for certification. Nothing more was heard about the Constitution even after letters of inquiry were sent. We only have a record of it being sent to Chicago. The BIA must still working on it.
The full text of the Constitution is printed in the next few pages. The forefathers of the Canoncito people ratified it, meaning they accepted and adopted it, but the document is just there. No one uses it or practices the law contained in it. This Constitution is very much like the constitutions of Laguna, Acoma, and other tribes in New Mexico. The federal government recognized Laguna and Acoma as separate and distinct tribes but not Canoncito although all the work on constitutions and organizations took place at the same time and in the same BIA Area Office.
In future issues, matters surrounding this and other issues will be discussed.
The Headman
Canoncito Headmen–to 1900
The earliest written record of the Canoncito Navajo Band was when the Spaniards first came into the area around 1580 in the Mt. Taylor region. That is about 420 years ago. The Canoncito Band lived mainly in the Cebolleta and Encinal area until they were eventually pushed out by the Spaniards first and then by the Americans.
This is an account of the leaders that were known to the “outside” world. The leadership given for and on behalf of all Navajos (Canoncito Band and “Big Navajo” who were called the Dinétah Navajos). Dinétah is the region southeast of Aztec, NM, where Big Navajo believe was the place of emergence or Hajíínáí.”
Historians refer to the Canoncito Band as the Cebolleta Navajos in the early history. Later they become known as the Canoncito Band of Navajo Indians. The other Navajos, or “Big Navajo”, are referred to as the ” Dinétah Navajo” by historians.
The Dinétah Navajos who lived in the Dinétah region came in and out of the Mt. Taylor area over the years but the Cabolleta Navajos remained here because it was their homeland. As the people lived through the many hundreds of years, there were leaders or headmen that the non-Indian governments dealt with. The headmen were known by Spanish names probably because the writers couldn’t write or pronounce the Navajo names.
Fernando de Orcazitas
This is the first mention of a Navajo leader in the Cabelleta area in 1748. He was called “Captain General of the Navajo people” by the Governor of New Mexico. His part in this record was to help select four mission sites for “converting” the Navajos. Two were set at Encinal and Cebolleta. In 1750, the Cebolleta Navajos expelled the Catholic priests.
A hearing was convevened by the governor right away. The Navajos said they were raised like “deer” and didn’t want to be Christians or be confined.
The Spanish retaliated by issuing the first land grants in and around the Cebolleta Navajos. The land grants caused conflict and hostility between the Spanish settlers and the Cebolleta Navajos for a few years. The Spanish used Utes and Commanches against the Navajos.
Antonio El Pinto
In 1785, El Pinto and his Band assisted the Spanish and Pueblo forces in a campaign against the Gila Apaches. They were rewarded by the Governor of New Mexico. The Spanish really didn’t trust Antonio El Pinto and sought to replace him as head of the Cebolleta Navajos.
Don Carlos
In the winter of 1785, Don Carlos was “chosen” as the leader of the Cebolleta Navajos and was given the “Chief’s medal” from the Spanish government.
The following year in 1786, the first known treaty was concluded between the Spanish and the Cebolleta Navajos. The Spanish wanted the other Navajos, the Dinétah Navajos, to agree to the treaty. Don Carlos reported to the Governor in 1787 that the other Navajos agreed.
The Cebolleta Navajos asked the governor to restore land back to them and the governor refused. This lead to conflicts that resulted in many dead and wounded on both sides.
Another peace treaty was concluded in 1805 that relinguished Navajo claim to Cebolleta.
Segundo
Delgadito
In 1806, Headmen Segundo and Delgadito were back in Cebolleta to reclaim the land and planted corn. Their term was peaceful and unchallenged.
Joaquin
After Dinétah Navajos fought the Spanish in 1818, Joaquin came out as the “Captain General” of the Navajos even though his band stayed out of the fighting. He had been the Cebolleta Navajo Headman from 1809. He concluded a peace treaty that ceded land between the Dinétah region and the Cebolleta region. This set up the first major separation of the Navajos.
Joaquin was recognized by the Spanish as the leader for the whole Navajo people but the Dinétah Navajos did not recognize his authority. His band decided to become allies of the Spanish in order to protect their land rather than side with the Navajos and lose their land.
After 1820, the Cebolleta Navajos carried out raids against the Dinétah Navajos. Because of this, the Cebolleta Navajos became known as “Diné Ana’í” or “Enemy Navajos”. The label is still in use at “Big Navajo” to this day.
Segundo
In 1822, there was fighting. Mexico had won their independance from Spain the year before. Segundo was made “General” of the Navajos by the new Mexican government in Santa Fe.
Francisco Baca
He disappeared to “parts unknown” after he met with the governor along with Narbona and other Dinétah Navajo leaders.
Sandoval
In about 1833, Sandoval became the headman for the Cebolleta Navajos. Sandoval helped Mexican and American authorities recapture stolen goods and prisoners from the Navajo Nation which did more to divide the Navajos of Dinétah and Diné Ana’í of Cebolleta.
Sandoval was chosen head chief or “General” of the Navajos in order to control the activities of the Navajo Nation warriors.
In 1841, Sandoval participated in Naachid or grand council before treaty negotiations although he was regarded as an enemy Navajo.
In 1846 the Mexicans lost New Mexico to the Americans.
One month later the new American government asked Sandoval to help them enter into a treaty with the Dinétah Navajos. He led the Americans into Navajo country and brought fourteen headmen to sign the treaty. The treaty was never ratified by Congress.
In the 1850′s Sandoval captured and sold Navajo slaves. The Navajos of Dinétah had threatened to kill Sandoval.
In 1852, the Cebolleta Navajos were forced to move to San Mateo because of settlers and the Lagunas.
In 1858, Sandoval and his band was so hated by the other Navajos and some of their neighbors in the Cebolleta region that he was forced to relocate his tribe to the present Canoncito for protection. With this move, the Cebolleta Navajos become known as the Canoncito Navajos.
Sandoval continued to assist with peace treaty efforts but he was not allowed to sign the documents by the Navajo Nation. They simply didn’t like him, in fact, they hated him.
In 1858 he concluded a treaty that would have allowed the Canoncito Navajos to be “part and parcel of the Navajo Nation”, but that treaty was not ratified. Had this treaty been ratified, there would be no Canoncito band today.
In 1859 Sandoval died in his old age from falling off of a horse and getting kicked. He died in Canoncito a few days after the accident.
His death was well known all over the country. In the Los Angeles Star, his obituary was published: “A Dead Brave. Sandoval the Navajo Chief, died near CuberoSandoval was a vigorous old man, and had always professed great friendship for the whites. His band is not attached to the Navajo nation, at large, but has for years ranged in the neighborhood of the Rio Puerco, Cubero, Ceyvoyeta and Ojo del Gallo” (March Issue).
Andres
After Sandoval’s death, Andres may have been appointed chief by the superintendent. It is not clear if he was the older brother of Sandoval. He was quick to go out and not much is known about his leadership. He was replaced in 1861.
To-ha-Conta
To-ha-Conta appears as the headman for the Canoncito Band in the treaty of 1861 between the US and the Navajos. There were raids being made by all bands of Navajos. The treaty put a territorial restriction on the Navajos, except one band: “This restriction of territory will not apply to the friendly Navajos of To-ha-Conta’s (formerly Sandoval’s) band now living in the neighborhood of Covero and Servietta &c”. The raiding continued. The Americans mounted a campaign against the Apaches and defeated them. Then they turned to the Navajos and conducted their “total war” policy of destroying everything in sight: animals, crops, and homes.
In 1863, the first contingent of Navajos was sent to Ft. Sumner. They were all of the Canoncito Band. When the Navajos were under captivity, Delgadito returned to the other Navajos, the Dinétah Navajos, and urged them to come to Ft. Sumner as a means of survival of the people. He was instrumental in bringing many of the leaders of the Navajo tribe to Ft. Sumner.
Delgadito
During the treaty negotiations in 1868 between the US and the Navajo tribe, the Cebolleta Navajos became an issue. The provision was that if the Canoncito Navajos chose to go back to their own country, they would not be served by the treaty.
Delgadito and his Canoncito Band returned to the Canoncito area.
In 1872 or earlier, Delgadito left Canoncito and took his family and part of the band to the Navajo reservation and was never heard of again as the leader of the Canoncito Band. After Delgadito disappeared, the remaining band split into two groups.
Guero
Peno
After the departure of Delgadito, the bands of Guero and Peno petitioned the government to be allowed to stay in the Canoncito area. They were given permission to stay in the Mt. Taylor region. Guero band settled in Cebolleta and Peno band settled at Cubero.
Through 1874, the United States tried without success to move Guero and Peno to the Navajo reservation.
Eventually, Delgadito was used to get Guero and his band to the reservation. After moving to the Navajo reservation, Guero and his band raided the Southern Apache reservation. They were forced to stay on the reservation after this time.
Peno also moved to the reservation. With the departures of the two bands, there were Navajos that remained.
Pah Platero
At the time Guero’s band and Peno’s band were forced to move to the Navajo reservation, some of the band members stayed in Canoncito. Meanwhile, many of the former Sandoval band members returned into the Mt. Taylor and Canoncito area. They re-established the original Cebolleta or Canoncito Navajo.
Under the leadership of Pah Platero, the re-settlement was on-going from 1868. In 1880, the Canoncito Navajos began to get homesteads which later were converted into federal trust land. Platero remained the headman for the Canoncito Band of Navajo Indians well into the next century.
Good history